Reference: Romans, The Epistle To The
Fausets
AUTHENTICITY, GENUINENESS. Peter (2Pe 3:15-16) quotes Ro 2:4, calling it "Scripture." The epistles of Clement (Cor. 35) and Polycarp (ad Philippians 6) quote respectively Ro 1:29-32 and Ro 14:10-12. Irenaeus (iv. 27, section 2) quotes it as Paul's (Ro 4:10-11). Melito's "Hearing of Faith" is entitled from Romans 10 or Ga 3:2-3. The Muratorian Canon, Syriac and Old Latin versions, have it. Heretics admitted its canonicity; so the Ophites (Hippol. Haer. 99; Ro 1:20-26); Basilides (238, Ro 8:19-22; 5:13-14); Valentinus (195, Ro 8:11); the Valentinians Heracleon and Ptolemaeus; Tatian (Orat. 4, Ro 1:20), and Marcion's canon. The epistle of the churches of Vienne and Lyons (Eusebius, H. E. v. 1; Ro 8:18); Athenagoras (13, Ro 12:1,21; 1:24); Theophilus of Antioch (Autol. 79, Ro 2:6,29; 13:7-8). Irenaeus, Tertullian, and Clement of Alexandria often quote it.
DATE AND PLACE OF WRITING. Paul wrote while at Corinth, for he commends to the Romans Phoebe, deaconess of Cenchreae, the port of Corinth (Ro 16:1-2). He was lodging at Gaius' house (Ro 16:23), a chief member of the Corinthian church (1Co 1:14). Erastus, "treasurer" ("chamberlain", KJV), belonged to Corinth (2Ti 4:20; Ac 19:22). The time was during his visit in the winter and spring following his long stay at Ephesus (Ro 16:27); for he was just about to carry the contributions of Macedonia and Achaia to Jerusalem (Ro 15:25-27; compare Ac 20:22), just after his stay at Corinth at this time (Ac 24:17; 1Co 16:4; 2Co 8:1-2; 9:1, etc.). His design of visiting Rome after Jerusalem (Ro 15:23-25) at this particular time appears incidentally from Ac 19:21. Thus, Paul wrote it in his third missionary journey, at the second of the two visas to Corinth recorded in Acts. He remained then three months in Greece.
He was on the point of sailing to Jerusalem when obliged to alter his purpose; the sea therefore was by this time navigable. It was not late in the spring, for, after passing through Macedon and visiting the coast of Asia Minor, he still expected to reach Jerusalem by Pentecost (Ac 20:16). He must therefore have written the epistle to the Romans early in spring, A.D. 58. Thus, it is logically connected with the epistles to the Galatians and Corinthians. He wrote 1 Corinthians before leaving Ephesus; 2 Corinthians on his way to Corinth; and Galatians at Corinth, where also he wrote Romans. Hence, the resemblance of these two epistles in style and substance. The epistle to the Galatians and the two almost contemporaneous epistles to the Corinthians are the most intense in feeling and varied in expression of Paul's epistles.
OCCASION. Intending long to visit Rome and Spain (Ro 1:9-13; 15:22-29), he was for the present unable, being bound for Jerusalem with the alms of the Gentile Christians. But, as Phoebe a deaconess of the neighbouring Cenchreae was starting for Rome (Ro 16:1-2), he sends meantime this epistle by her. Tertius wrote it at his dictation (Ro 16:22), the apostle with his own hand, as in other epistles, probably adding the benediction and abrupt doxology at the close. Had Peter or any other apostle founded the church at Rome, some allusion to him would have occurred in this epistle or in Paul's epistles written at Rome. Moreover Paul's rule was not to build on another's foundation (Ro 15:20). Also in dividing the field of labour between himself and Peter (Ga 2:7-9), as apostle of the Gentiles he claims the Romans as his share (Ro 1:13) and hopes to confer some "spiritual gift" (charism) on them to establish them; implying that heretofore no apostle had been with them to do so (Ro 1:11; compare Ac 8:14-17).
The date of the introduction of Christianity at Rome must have been very early. Andronicus and Junia were "in Christ" even before Paul. Probably of the Roman strangers or pilgrim sojourners at Jerusalem (Ac 2:10) who heard Peter's sermon at Pentecost, some were among the converts, and brought back the gospel to the metropolis. (See RUFUS.) In this sense Peter founded the church at Rome, though having never yet visited it. The constant contact between Judaea and Rome through commerce, the passing of soldiers back and forward from Caesarea, and the repairing of Jewish settlers at Rome to Jerusalem for the three great feasts, ensured an early entrance of the gospel into Rome. Hence too at first the church there had that tinge of Judaism which this epistle corrects. Its members were in part Jews originally, in part Gentiles (compare as to the Jewish element Romans 2; Romans 3; Romans 7; Romans 9; Ro 11:13). A considerable number saluted in Romans 16 were Jew-Christians: Mary, Aquila, Priscilla, Andronicus and Junia, Paul's kinsmen, Herodion, Apelles, Aristobulus (of the Herodian family).
The Jews at Rome were so numerous that Augustus assigned them a separate quarter beyond the Tiber, and permitted them freely to exercise their religion (Philo, Leg. ad Caium, 568). That Gentiles, however, composed the bulk of the Roman church appears from Ro 1:5,13; 9:3-4; 10:1, "my prayer to God for them" (the Jews, as distinguished from the Gentiles whom he here more directly addresses; so Sinaiticus, Vaticanus, Alexandrinus manuscripts read for "Israel"), Ro 11:23,25,30. But the Gentiles of this church were not Latin, but Greek. The literature of the early Roman church was written in Greek; the names of its bishops are almost all Greek. The early Latin versions of the New Testament were made for the provinces, especially Africa, nor Rome. The names in the salutations (Romans 16) are generally Greek; and the Latin names, Aquila, Priscilla, Junia, Rufus, were Jews. Julia (of the imperial household), Amplias, and Urbanus, are the few exceptions.
The Greeks were the most enterprising and intelligent of the middle and lower classes at Rome. Juvenal alludes satirically to their numbers and versatility (iii. 60-80; vi. 184); their intellectual restlessness made them sit loosely to traditional superstitions, and to be more open than others to inquire into the claims of Christianity. Many of the names (Romans 16) are found in the lists of freedmen and slaves of the early Roman emperors, "they of Caesar's household" (Php 4:22). (See PALACE.) From the lower and middle classes, petty tradesmen, merchants, and army officers, the gospel gradually worked upward; still "not many wise ... mighty ... noble were called" (1Co 1:26). The legend of Peter and Paul presiding together over the church at Rome probably represents the combination of Jews and Gentiles in it. The joint episcopate of Linus and Cletus subsequently may be explained by supposing one ruled over the Jewish, the other over the Gentile congregation; this gives point to the general argument of Romans 1-3 and Ro 10:12, that there is no respect of nationality with God. Accordingly, the epistle has the character of a general treatise.
The metropolitan church was the fittest one to whom to address such a general exposition of doctrine, at the same time the injunction of obedience to temporal rulers was appropriate at the head quarters of the imperial government (Ro 13:1). The epistles to Corinthians and Galatians, immediately preceding chronologically, are full of personal references. The epistle to the Romans summarizes what he had just written; namely, epistle to Corinthians representing the attitude of the gospel to the Gentile world, the epistle to Galatians its relation to Judaism. What was in these two epistles immediately drawn out by special Judaizing errors of the Galatians, and Gentile licence of the Corinthians, is in Romans methodically combined together add arranged for general application.
The doctrine of justification by faith only on the one hand is stated (Romans 1-5) as in Galatians; on the other antinomianism is condemned (Romans 6); and the avoidance of giving offence as to meats (Romans 14) answers to 1Co 6:12, etc., 1Co 8:1, etc. Alexandrinus manuscript transposes the doxology Ro 16:25-27 (which Sinaiticus and Vaticanus manuscripts keep as KJV) to the close of Romans 14. Probably the epistle was circulated in two forms, both with and without the two last chapters. The form without them removed the personal allusions which manuscript G still more divested it
See Verses Found in Dictionary
indeed Phrygia and Pamphylia, Egypt and the regions of Libya which is beyond Cyrene, and Roman sojourners, both Jews and proselytes,
But the apostles in Jerusalem, having heard that Samaria has received the word of God, sent to them Peter and John: who, having come down, prayed for them, that they might receive the Holy Ghost. read more. For he had not yet fallen on any of them: but they were only baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Ghost.
And when these things were fulfilled, Paul purposed in spirit, having traveled through Macedonia and Achaia, to go on into Jerusalem, saying that, After I am there it behooves me also to see Rome. And having sent two of those ministering to him, Timothy and Erastus, into Macedonia, himself spent the time in Asia.
For Paul decided to sail by Ephesus, in order that it might not be necessary for him to spend the time in Asia: for he was hastening, if it might be possible for him to be in Jerusalem on the day of Pentecost.
And now, behold, I go to Jerusalem bound in spirit, not knowing the things which shall come upon me in it:
And after many years I came to do alms and offerings to my race;
Paul, a servant of Jesus Christ, called an apostle, having been separated unto the gospel of God, which He proclaimed beforehand through His prophets in the holy scriptures, read more. concerning his Son, having been born of the seed of David according to the flesh; having been ordained the Son of God with power, according to the spirit of holiness, from the resurrection of the dead, of Jesus Christ our Lord: through whom we received grace and apostleship, unto obedience of faith among all the Gentiles, in behalf of his name:
through whom we received grace and apostleship, unto obedience of faith among all the Gentiles, in behalf of his name: among whom ye are also called of Jesus Christ: read more. to all the beloved of God who are in Rome, saints having been called. Grace and peace to you from God our Father and the Lord Jesus Christ.
to all the beloved of God who are in Rome, saints having been called. Grace and peace to you from God our Father and the Lord Jesus Christ. In the first place, indeed, I praise my God through Jesus Christ for you all, because your faith is spoken of throughout the whole world. read more. For God is my witness, whom I serve in my spirit in the gospel of his Son, how I unceasingly make mention of you always in my prayer;
For God is my witness, whom I serve in my spirit in the gospel of his Son, how I unceasingly make mention of you always in my prayer; praying, if by any means I shall be prospered in the will of God to come to you.
praying, if by any means I shall be prospered in the will of God to come to you. For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established;
For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established;
For I long to see you, in order that I may impart unto you a certain spiritual grace, that you may be established; but this is the consolation among you through faith in one another, both of you and me.
but this is the consolation among you through faith in one another, both of you and me. But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles.
But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles.
But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles.
But I do not wish you to be ignorant, brethren, that frequently I purposed to come to you, and was hindered hitherto, in order that I may have some fruit among you, as well as also among other Gentiles. I am debtor both to the Greeks, and to the barbarians; both to the wise, and the unwise: read more. so to my utmost ability, I am ready to preach the gospel to you who are in Rome also.
so to my utmost ability, I am ready to preach the gospel to you who are in Rome also. For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. read more. For the righteousness of God is revealed in him from faith to faith: as has been written, But the just shall live by faith.
for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse:
for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse: because, knowing God, they did not glorify Him as God, neither were they thankful; but they became vain in their reasonings, and their foolish heart was darkened. read more. Saying that they were wise, they became fools, and changed the glory of the invisible God into the similitude of the likeness of corruptible man, and of birds, and of quadrupeds, and of creeping things. Therefore God gave them up, in the lusts of their hearts, to impurity, to dishonor their bodies among themselves:
Therefore God gave them up, in the lusts of their hearts, to impurity, to dishonor their bodies among themselves: who changed the truth of God into a lie, and worshiped and served the creature rather than the Creator, who is blessed for evermore: amen. read more. On account of this God gave them up to the lusts of dishonor: for indeed their women changed the natural use to that which is against nature:
being filled with all injustice, wickedness, vice, covetousness; full of envy, murder, strife, deceitfulness, evil affection; whisperers, calumniators, haters of God, insulters, proud, arrogant, practitioners of evils, disobedient to parents, read more. covenant-breakers, incontinent, without natural affections, unmerciful, who, knowing the rightfulness of God, that those who do such things are worthy of death, not only do the same, but they even delight in those who are doing them.
Do you look with contempt upon the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God is leading you to repentance?
who will give to each one according to his works:
But he is a Jew, who is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God.
Then what more belongs to the Jew, or what is the profit of circumcision? Much every way. For indeed, in the first place, the oracles of God were committed unto them. read more. For what if some did not believe? whether will their unbelief destroy the faith of God? it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to a man. It could not be so: then how will God judge the world? And if the truth of God through my falsehood abounded unto His glory, why am I still judged as a sinner? are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just. Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin; as has been written, There is no one good, not one: there is no one who understands, there is no one who seeks out God; all have gone away, they have all together become unprofitable; there is no one who is doing good, there is not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Whose feet are swift to shed blood: destruction and misery are in their ways: and they have not known the way of peace. The fear of God is not before their eyes. But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God; being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed, in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus. Then where is boasting? It is excluded. By what law? of works? No; but by the law of faith. For we conclude that a man is justified by faith without works of law. Whether is he the God of the Jews only? is He not also the God of the Gentiles? Yea, also of the Gentiles: truly there is one God, who will justify the circumcision by faith, and the uncircumcision through faith. Then do we make void the law through faith? It could not be so: but we establish the law.
Then how was it imputed? to him, being in circumcision or uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, and the seal of the righteousness of the faith which he had in uncircumcision: that he should be the father of all who believed, through uncircumcision; and righteousness should be imputed to them;
Therefore having been justified by faith, let us have peace toward God through our Lord Jesus Christ: through whom we also have access by faith unto this grace in which we stand, and let us rejoice in the hope of the glory of God. read more. And not only so, but let us also rejoice in tribulation; knowing that tribulation works out endurance; and endurance, approval; and approval, hope: and hope makes not ashamed; because the divine love of God has been poured out in our hearts by the Holy Ghost who has been given unto us. For we being yet without strength, in due time Christ died for the ungodly: for scarcely will one die for a righteous man; for perhaps some one even dares to die for a good man. And God commends his love to us, because, we being yet sinners, Christ died for us. How much more then, having now been justified by his blood, shall we be saved from wrath through him. For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life: but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation. Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned; (for until the law sin was in the world: but sin is not imputed, there being no law;
(for until the law sin was in the world: but sin is not imputed, there being no law; but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come.
but death reigned from Adam unto Moses, even on those who did not sin after the similitude of Adam's transgression, who is the type of him who is to come. But not as was the transgression, even so is the free gift: for if by the transgression of one many died, how much more by the grace of one man, Jesus Christ, did the grace of God and the gift abound unto many! read more. And not as by the one having sinned, is the free gift; for indeed, judgment was from one unto condemnation, but the free gift is from many transgressions unto justification. For if by the transgression of one death reigned through one; how much more shall those receiving the abundance of grace and the gift of righteousness reign in life through the one, Christ Jesus!) Therefore then, as by the transgression of one, judgment came to all men to condemnation; so also through the righteousness of one, the free gift came on all men unto the justification of life: for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous. But the law came, that the transgression might abound; but where sin did abound, there did grace superabound: in order that as sin reigned through death, so may grace reign also through righteousness unto eternal life through Jesus Christ our Lord.
But if the Spirit of Him who raised up Jesus from the dead dwells in you, the one having raised Christ Jesus from the dead will also create life in your mortal bodies through His Spirit, who dwells in you.
For I reckon that the sufferings of these present times are not worthy to be compared to the glory which is about to be revealed in us. For the earnest expectation of the creature awaits the revelation of the sons of God. read more. For the creature has been subordinated to mortality, not willingly, but through Him who subordinated it; therefore indeed pursuant to hope, the creature itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that all creation groans together and travails together until now;
For I would pray, that I myself might be an offering from Christ; in behalf of my brethren, my kindred according to the flesh: who are Israelites, of whom is the adoption of sons, and the glory, and the covenants, and the giving of the law, and the service, and the promises:
Brethren, indeed the desire of my heart and my prayer to God in their behalf, is for their salvation.
For there is no difference between Jew and Greek: for the same is Lord of all, rich unto all that call on him.
But I speak to you Gentiles. Inasmuch then as I am an apostle of the Gentiles, I glorify my ministry:
But these also, if they may not abide in unbelief, shall be grafted in: for God is able to graft them in again.
I do not wish you to be ignorant, brethren, as to this mystery, in order that you may not he wise with yourselves, that blindness in part has happened unto Israel, until the fulness of the Gentiles may come in;
For as you at one time were disobedient to God, but now you have received mercy through their disobedience,
I exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
Be not overcome by the evil, but overcome the evil with the good.
Let every soul be subject to the higher authorities. For there is no authority except that which is from God; and the existing authorities have been ordained of God.
Give to all their dues: custom to whom custom is due; tribute to whom tribute is due; fear to whom fear is due; honor to whom honor is due. Owe no man anything, but to love one another with divine love: for the one loving another with divine love has fulfilled the law.
But why do you judge your neighbor, or indeed why do you discount your brother? for we shall all stand before the judgment-seat of God. For it has been written; As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. read more. Then therefore each one of us shall give an account to God for himself.
But I am indeed persuaded, my brethren, concerning you, that you are also full of goodness, having been filled with all knowledge, being able also to admonish one another. But I have written unto you more boldly in part, as reminding you, on account of the grace which has been given unto me from God, read more. that I should be the minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering of the Gentiles may be well received, having been sanctified by the Holy Ghost. Moreover I have boldness in Christ Jesus as to the things appertaining to God: for I will not dare to speak anything save those things which Christ has wrought through me, unto the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit of God, so that from Jerusalem, and around about even unto Illyricum, I have fully preached the gospel of Christ; but being so ambitious not to preach the gospel, where Christ has been named, in order that I may not build on another man's foundation;
but being so ambitious not to preach the gospel, where Christ has been named, in order that I may not build on another man's foundation; but, as has been written, Those, to whom he has not been preached, shall see concerning him, and they who have not heard shall understand. read more. Therefore indeed I was hindered much from coming unto you:
Therefore indeed I was hindered much from coming unto you: but now, no longer having a place in these regions, and having an earnest longing for many years to come to you,
but now, no longer having a place in these regions, and having an earnest longing for many years to come to you,
but now, no longer having a place in these regions, and having an earnest longing for many years to come to you, as I may journey into Spain, for I hope traveling through to see you, and by you to be sent forth thither, if in the first place I may be satisfied with your company??25 but now I journey to Jerusalem, ministering to the saints.
as I may journey into Spain, for I hope traveling through to see you, and by you to be sent forth thither, if in the first place I may be satisfied with your company??25 but now I journey to Jerusalem, ministering to the saints.
as I may journey into Spain, for I hope traveling through to see you, and by you to be sent forth thither, if in the first place I may be satisfied with your company??25 but now I journey to Jerusalem, ministering to the saints.
For Macedonia and Achaia were pleased to make a certain contribution to the poor who are in Jerusalem.
For Macedonia and Achaia were pleased to make a certain contribution to the poor who are in Jerusalem.
For Macedonia and Achaia were pleased to make a certain contribution to the poor who are in Jerusalem. For they were pleased to do so; and they are their debtors: for if the Gentiles participated in spiritual things, they owe it to them also to minister unto them in carnal things.
For they were pleased to do so; and they are their debtors: for if the Gentiles participated in spiritual things, they owe it to them also to minister unto them in carnal things.
For they were pleased to do so; and they are their debtors: for if the Gentiles participated in spiritual things, they owe it to them also to minister unto them in carnal things. Then having completed and sealed this fruit unto them, I will sail away for Spain by you;
Then having completed and sealed this fruit unto them, I will sail away for Spain by you; but I know that coming unto you, I will come in the fullness of the blessing of Christ.
but I know that coming unto you, I will come in the fullness of the blessing of Christ. But I exhort you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you cooperate with me in your prayers to God in my behalf; read more. in order that I may be delivered from those in Judea who do not believe, and my ministry may be acceptable to the saints in Jerusalem; in order that having come to you in joy through the will of God, and together with you find rest. Now the God of peace be with you all. Amen.
I commend unto you our sister Phoebe, being a minister of the church which is in Cenchrea,
I commend unto you our sister Phoebe, being a minister of the church which is in Cenchrea, in order that you may receive her in the Lord, worthily of the saints, and that ye may assist her in whatsoever matters she may need you: for she has been a helper of many, and myself.
in order that you may receive her in the Lord, worthily of the saints, and that ye may assist her in whatsoever matters she may need you: for she has been a helper of many, and myself.
I Tertius, the one writing the epistle, salute you in the Lord. Gaius my host, and that of the whole church salutes you. Erastus the steward of the city, and brother Quartus, salute you.
To Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery having been hidden during the eternal times, but having now indeed been made manifest, through the prophetical scriptures, and having been made known to all the Gentiles, according to the commandment of the eternal God, unto the obedience of faith; read more. to God who alone is wise, through Jesus Christ, to the glory unto the ages of the ages. Amen.
to God who alone is wise, through Jesus Christ, to the glory unto the ages of the ages. Amen.
For you see your calling, brethren, that there are not many wise according to the flesh, not many influential, not many high-born:
All things are lawful to me, but all things are not profitable: all things are lawful, but I will not be brought under the power of any.
But concerning things offered to idols: we know that we all have knowledge. Knowledge puffs up, but divine love builds up.
but on the contrary, seeing that I am intrusted with the gospel of the uncircumcision, like Peter of the circumcision, for the one having wrought with Peter unto the apostleship of the circumcision also wrought with me unto the Gentiles: read more. and having known the grace of God which was given unto me, James and Cephas and John, who seem to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision;
I only wish to learn this from you, Did you receive the Spirit by works of law, or by hearing of faith? Are you so foolish? having begun in the Spirit, are you now made perfect in the flesh?
Paul, the apostle of Jesus Christ through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus.
Erastus remained in Corinth: and I left Trophimus in Miletum sick.
and consider the longsuffering of the Lord's salvation; as our beloved brother Paul according to the wisdom which was given unto him has written unto you; as also in all his epistles, speaking in the same concerning these things; in which there are some things hard to understand, which the unlearned and unestablished wrest, as they also do the other scriptures, to their own destruction.